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Full text of "Byzantine Churches In Constantinople"

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40                          BYZANTINE CHURCHES                       CHAP.
Orthodox. Church^ his body was transferred to the Studion^ and laid with great ceremony in the presence of the Empress Theodora beside  the  graves  of his uncle Plato and his. brother Joseph^ in sign that after all he had conquered.1
Tandem hie quiescit.
His remains were Interred at the east end of the southern aisle? where his uncle Plato and his brother Joseph had been buried before him, and where Naucratms and Nicholas, his successors as abbots of the Studion, were laid to rest after him. Trpos r< Seto //,/>& Iv T< KCLT awroAas rov HpoSpo/UKoi} re//.ei/ovs 7rai>8o'<p KOL tep< TWJ/ papTvpwv cr7y/co)5 y$a- &>) KOI rov ocriov warp&s ^//.wi/ OeocSwpoi) rj TravzvKXerjs Kal 7rai/<re/3acrTO$ rt/x-ta Ofay KaOiSpvrat (Vita S. Nicolai Studitae^ Migne? P.G. tome 105).
There9 in fact, during the recent Russian exploration of the church, three coffins were discovered : one containing a single body3 another four bodies, and another three bodies. The grave had 'evidently been disturbed at some time, for some of the bodies had no ihead, and all the coffins lay under the same bed of mortar. No marks were found by which to identify the persons whose remains were thus brought to view. But there can be no doubt that five of the bodies belonged to the five persons mentioned above. To whom the three other bodies belonged is a matter of pure conjecture. They might be the remains of three intimate friends of Theodore, viz. Athanasius, Euthemius, Timotheus, or more probably of the abbots, Sbphronius (851-55), Achilles (858-63), Theodosius (863-64). C I tin. russeSy p. 100.
It would be a mistake, however, to think of Theodore only as a controversalist and defter of the civil authority* He was a deeply religious man, a pastor of souls, and he revived the religious and moral life of men, far and wide, not only in his own day, but long after his life on earth had closed. He made the Studion the centre of a great spiritual influence, which never wholly lost the impulse of his personality or the loftiness of his ideal. The forms of mediaeval piety have become antiquated, and they were often empty and vain, but we must not be blind to the fact that they were frequently filled with a passion for holy living, and gave scope for the creation of characters which, notwithstanding their limitations, produced great and good men.
1 The English reader should consult the Life of Theodore ofStudium, by Miss Alice Gardner, for an excellent presentation of the man and his work.